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Interea tamen hoc jubeo, per inertia transi
Agmina sollicito populorum incognita passu,
Vix procul extremo conspecta in limine linquens,
Heu paucas habitura domos, et rara per orbem
Hospitia; at si quem veræ virtutis amicum
Angustumque precare locum sub paupere tecto;
Atque ibi sola quidem potius, peregrinaque semper
Quam comitata malis, annosa fronte senesces,
Donec ad alterius primordia veneris ævi.

Tunc juvenesce precor, cum jam lux alma poëtis
Commodiorque bonis cum primum affluxerit ætas.

OBSERVATIONS ON

The SCHOLIA OF HERMEAS on the PHEDRUS OF PLATO, published by FREDERICUS ASTIUS, Professor Landishutanus, Lipsia, 1810, 8vo.

PART II.—[Continued from No. LV. p. 83.]

IN p. 111. 1. 27. Hermeas, in commenting on what Plato says of the third species of mania, which is from the Muses, observes: τρίτην ταυτην την μουσικην μανιαν παραδίδωσιν, ητις τα των πολλων υμνούσα και αρετας και επιτηδευματα δια μετρων εντείνασα, παιδεύει τον βιον. In this passage, for των πολλων it is necessary to read των παλαίων, as is evident from the words themselves of Plato, who, speaking of this musical mania, says, τρίτη δε απο Μουσων κατοχη τε και μανια, λαβουσα απαλήν και αβατον ψυχην, εγείρουσα και εκβακχεύουσα, κατα τε ῳδας, και κατα την αλλην ποιησιν μυρια των παλαιων εργα κοσμούσα τους επιγιγνομενους παιδεύει. Ρ. 113. 1. 23. επειδη γαρ περι της εις το νοητον καλλος αναγωγής ο λόγος, και αναγοντων και αναγομένων, εξωντων τε και ερωμένων, πληρούντων τε και πληρουμένων, και εισιν οι μεν αναγοντες και πληρούντες οι θεοι και πασαι αι ψυχαι, κ. τ. λ. Here, for πασαι αι ψυχαι, it is requisite to read πασαι αι θειαι ψυχαι, as is evident from what immediately follows. P. 114. 1. 30. Hermeas, in this place, in unfolding Plato's demonstration of the immortality of the soul, observes: Συνελοντι ουν φαναι, περι πασης λογικης ψυχης ο λογος, προανεφώνησε δε το συμπέρασμα, επειδη μελλει εκ των καθ' αυτα υπαρχοντων τη ψυχη και η αυτο, ποιεσθαι τας αποδείξεις. δια τουτο ουν προέθηκε το συμπέρασμα, ενδεικνυμενος, οτι εν αυτῷ τῷ οντι συνεσπειραμένως πε

ριέχεται το διοτι. Here, for εν αυτῳ τῳ οντι, it is necessary to read εν αυτῳ τῳ οτι, as must be evident to every one who is conversant with the writings of Aristotle, in which the TO OT and the TO SIT perpetually occur, and which are no less frequently employed by Platonic writers. Almost immediately afterwards likewise, when Hermeas adds προ της ουν ανεπτυγμένης και διηρημενης και ανηπλωμενης αποδείξεως το συνεσπειραμένον και ομου τῷ οντι το διοτι περιεχον προσέθηκε, it is necessary for τῳ οντι to read τῳ

P. 116. 1. 26. και γαρ αλλως αλογον, απο του ετεροκινητου επι το ακίνητον παντῇ ελθειν, μη μεταξυ το αυτοκίνητον παραλαβοντα, ώσπερ αλογον, απο του γινομένου και ποτε οντος επι το μη ον το υπερουσιον ελθείν, μη μεταξυ το ον παραλαβοντα αδηλον γαρ εσται, ποιον μη ον παραλαμβανομεν, πότερον το χειρον του γινομένου, ἢ το κρείττον του μεταξύ παραληφθεντος, όπερ εστι το αει ον. In the last line of this passage, between ή το κρειττον aud του μεταξυ, it is requisite to insert un. And then what Hermeas says will be in English as follows: "For otherwise it is absurd to proceed from that which is alter-motive, or is moved by some other thing than itself, to that which is perfectly immoveable, without assuming that which is intermediate, which is the self-motive nature [or the rational soul]; just as it would be irrational to proceed from that which is generated, [or which is becoming to be] and which only sometimes exists, to the non-being which is superessential [i. e. to the ineffable principle of things,] without assuming that which is intermediate, and which is truly-existing being. For it will be immanifest what kind of non-being we assume, whether that which is inferior to a generated nature, or that which is superior to it, unless that which is intermediate is assumed, and which is eternal being."

P. 118. 1. 18. from the bottom, το γαρ ετεροκινητον δηλον οτι ουκ εχει εξ εαυτου οικειαν κινησιν· διο και ετεροκίνητον λεγεται. εν χρονῳ ουν ταυτα αλλαχοθεν καταδεξαμενον, εν χρόνῳ αυτην και απο βαλλει. Here, for ταυτα it is necessary to read ταυτην, as referring to κινησιν. Ρ. 121. και αυται μεν ουν, λεγω δε βουλήσεις και δόξας και τα τοιαυτα, εισιν αυτης [i. e. ψυχης] και ζωαι και κινήσεις, αλλ' ουκ αει αυται υπαρχουσιν αυτη, αλλα ποτε, οιον εξ αναδιπλώσεως. In this passage, for αναδιπλωσεως I read ανανεώσεως. For opinion and will are as it were renewed at times in the soul, but are not always present with it. Ρ. 123. ως γαρ εν εμψυχωμένῳ τῳ κοστ μα παν σώμα εν αυτῷ ον αψυχον πως εστιν, κ. τ. λ. Here, for αψυχον it is necessary to read εμψυχον : for every thing in the animated world, is in a certain respect animated. And that this is the meaning of Hermeas, is evident from what he immediately adds, ως και εν ημιν τα περιττώματα, εν οσω εν ημιν εστιν

μετέχει τινος ζωτικης θερμης ; “ just as the excrements that are in us, so far as they are in us, participate of a certain vilal heat.” Ρ. 124. 1. 12. αλλ' επειδη αυτη η ακινησία ουσια της ψυχης, και ταυτα ον, αυτῇ αιτια εστι και του μη φθείρεσθαι την ψυχην, και του τα αλλα υπ' αυτής ζην και συνεχεσθαι. In this passage, for η ακινησια it is obviously necessary to read αυτοκινησια. For self-motion is the very essence of the soul, according to Plato, and is the principle from which in this dialogue, the Phaedrus, he demonstrates the immortality of the soul. Ρ. 124. 1. 21. μαλιστα δε θαύμασαι εχρην ενταυθα τον φιλοσοφον, οτι το ιδικωτατον και μας λιστα ίδιον της ψυχης κατεσκευασε, τα κοινα τα προς άλληλα αυτής παρεις. In this passage, for άλληλα it is necessary to read αλλα, and then what Hermeas says will be in English as follows: "It is here especially requisite to admire the philosopher (Plato) that he employs what is most special, and most eminently the peculiarity of the soul, omitting what it possesses in common with other things.”

Ρ. 125. 1. 10. προσεχέστερον εστι το μεν αυτοκινητον τῳ ακινητων αει γαρ εαυτο βουλεται σώζειν το αυτοκινητον, ωσπερ αει εστι το αυτοκινητον η πρωτη αρχη. Here, for το αυτοκινητον in the last line, it is obviously necessary to read το ακινητον. For the first principle is immoveable, and not self-motive. In the same page, 1. 25. Αλλα τινες ο τε ηνιοχος και οι δυο ιπποι; και πρωτον γε περι αυτων τουτο θεωρητεον, ποτερον κατα τας ουσίας αυτους δεν πραττειν, ἢ κατα τας δυναμεις, ἢ κατα τας ενεργειας. In this passage, for πράττειν, it is necessary to read ταττειν. For Hermeas is here inquiring whether we ought to arrange the charioteer and horses of the soul, of which Plato now speaks, according to essences, or powers, or energies. P. 128. θεων μεν γαρ ιπποι τε και ηνιοχοι παντες αγαθοι· πασαι γαρ αυτων αγαθαι αι δυναμεις και εξ αγαθων ουσιων προβαλλόμεναι· το δε των άλλων φησι, μεμικται, άλλων λεγων το ημετερον. δια yap του αοριστου του αλλου ειωθε τα περί ημων δηλουν ουχ οτι δε τῷ καλῷ συμμιγής εστι η ουσία ημών. Here, for τῳ καλῳ, it is necessary to read τῳ κακῳ. And in what follows immediately after, viz. δια τουτο είπε το μεμικται, άλλο τι ελαττον αγαθόν εστι, ωσπερ δη ορωμεν έπι του φωτος· το μεν γας εν των ηλίῳ φως αυτο φως είναι και καθαρον φως, το δε εν τῳ αερι του ηλιου φως ελαττον αν είποις φως, ουχ οτι το εναντιω εστι συμμιγές, αλλ' οτι ουκ εστιν, οιον το εν ουρανῳ, ουδε πολλῳ πλέον, οιον το εν αυτῷ τῳ ηλιῳ το δε εν τη σκιά φως συμμιγες ηδη αν είποις και τῳ εναντίῳ. Here, for αλλο τι ελαττον αγαθόν εστι, it is obviously requisite to read αλλ' οτι ελαττον, κ. τ. λ. The whole passage therefore, the latter part of which is well worthy the notice of opticians, will be, thus amended, in English as follows: " For all the horses

and charioteers of the Gods are good: for the powers of all of them are good, and emitted from beneficent essences. But Plato says, that those of others are mingled; by others meaning ours. For through the indefinite word other, he is accustomed to manifest what pertains to us. Not that our essence is mingled with evil, but that it is a less good, conformably to what we see takes place in light. For the light which is in the sun, is light itself, and pure light; but you may say that the light of the sun, which is in the air, is a less light; not that it is mingled with its contrary [darkness,] but that it is not such as the light is which is in the heavens, nor, a fortiori, such as that which is in the sun itself. But you may say that the light, which is in shadow, is now mingled with its contrary." From this passage it follows, that all the experiments, which can be made by us on light, have nothing to do with the pure light of the sun, but with solar light mingled with air. P. 130. 1. 26. επιδουσα γας [ψυχη] εαυτην τοις όλοις μετα του οικείου θεου, συνδιακοσμεί αυτῳ το παν κατα την εκείνου ιδιοτητα. εκαστος γαρ των αιτίων θεων του παντος κόσμου ποιείται την επιμέλειαν κατα την εαυτου ιδιοτητα, και ου μόνης της οικείας σφαίρας· ο μεν ηλιος ηλιακως, ο δε Αρης αρεϊκως, και ομοίως οι αλλοι. Here, for των αιτιων θεων, I read των αστρωων θεων, which emendation is evidently necessary from what immediately follows: for the Sun, Mars, &c. are according to the Orphic and Platonic theology starry Gods. P. 130. I. 9. from the bottom, πτερορρυουσα μεν ουν και αρχομένη της αποβολής πολλακις αναλαμβανει εαυτην παλιν, και ανατρέχει επι τας οικίας. Here, for επι τας οικίας, 1 read επι τας οικείας αιτίας. And then what Hermeas says will be as follows in English : « The soul therefore having suffered a downward fluxion of her wings, and beginning to lose them, nevertheless frequently recovers herself again, and recurs to her proper causes. Ρ. 131. 1. 12. ιστέον, οτι, ων μετ ταδιδωσιν η ψυχη τῳ σωματι, τουτων τα εναντια αυτῇ μεταλαμβάνει. Here, for αυτη, we must evidently read αυτη, as is evident from what immediately follows: ζωης γαρ αυτῳ μεταδιδουσα, αζωΐας απ' αυτού αναπιμπλαται, και γνωσεως αυτῳ μεταδιδουσα, δια των αισθήσεων, αγνωσίας αυτη μεστούται. The same thing is also asserted by Proclus in Tim. p. 389. viz. και αυτης ψυχής η νευσις, εναψασα μεν, εν τω σωματι φως, αυτη δε εν τω σκοτῳ γεγονυία, και τουτα μεν δουσα ζωην, εαυτην δε απολέσασα, και τον εαυτης νουν. το μεν γαρ θνητον, νου μεταλαγχάνει, το δε νοερον, θανατου. και το όλον γίγνεται θαύμα ως φησιν εν Νόμοις, εκ θνητου και αθανατου, και νοερου και ανοητου συντεθεν. ουτος γαρ ο φυσικος θεσμός, θανατος μεν εστι της αθανατου ζωής, ζωοποιΐα δε του θνητου σώματος.

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Again in p. 131. 1. 28. Hermeas explaining the following

words of Plato, Αθανατον δε, ουκ εξ ενός λογου λελογισμένου, ούserves: αθανατον δε, φησί, λεγομεν ζωον οι ανθρωποι, ουδενι ορθο χρωμένοι λογισμῳ. λεγοι δ' αν ως προς τους ιδιωτας την αρχην γαρ ουδε επαίουσι των τοιούτων οι πολλοι αλλα προς τινας των φιλοσοφων, κ. τ. λ. Here, for λέγοι δ' αν ως προς τους ιδιωτας, it is requisite to read λεγοι δ' αν ου μονον ως προς, κ. τ. λ. And in the same page, l. 12. from the bottom, in the words βουλεται γαρ ευτροχα οντα τα οχήματα αυτών, και τα εξηρτημενα σωματα αυτα δι' επιτηδειότητα προσεληλυθέναι τω σωματι, και επιδεδυκεναι (lege επιδεδωκε ναι) εαυτήν ωσπερ την ετέραν εις συμπληρωσιν του ζώου, it is necessary after the words επιδεδωκεναι εαυτην to add την ψυχην, an omission which I wonder the learned editor did not notice. P. 132. 1. 17. from the bottom. Hermeas in commenting on the words of Plato, το δε θειον, καλον, σοφον, αγαθόν, observes, ταυτα τα θεια θεωρείται δια παντων των οντων πεφυκοτα. But here, for τα θεια, it appears to me to be requisite to read τα τρια. In the same page, l. 3. from the bottom, επειδη ουν ευθυς απο ταγαθου προεισιν εκείνο το φως [i. e. φως αληθειας], μενει ετι υπερ ιδεαν και απλότητα. In this passage, for και απλοτητα, it is necessary to read κατ' απλότητα. For the good, or the ineffable principle of things, is according to Plato superessential, as is evident from the 6th book of his Republic, his Parmenides, and Sophista. And this is also the case with the light immediately proceeding from the good, which light is truth, though it is not so transcendently superessential as the good. This light therefore, says Hermeas," remains above idea according to simplicity:" for idea ranks among beings, but truth in its highest subsistence is something more simple than being. P. 133. 1. 18. from the bottom, Ζητητεον δε εν τούτοις, τις ο Ζευς, και τινες οι δωδεκα θεοι. τινες μεν ουν τας ιβ σφαιρας του κοσμου ηκουσαν, την απλανή, τας επτα πλανωμένας, τας δ. κ. τ. λ. Here, after τας δ, it is necessary to add των στοιχείων. For then Hermeas will speak conformably to what is asserted by other Platonists, viz. that the world consists of twelve spheres, i. e. the sphere of the fixed stars, the seven planetary spheres, and the spheres of the four elements, fre, air, water and earth. P. 135. 1. 8. Ιδιοτητες ουν εισι τισιν εν τοις αριθμοις απομιμούμεναι τας ιδιοτητας εν τοις θεοις· διο αυτοις και ανατιθενται, οιον εν τη εβδομη το αχραντον, ούτε γεννα, ούτε γενναται ο εβδομος, διο τη Αθηνα ανειται· εν δε τῳ δωδεκατῳ το τελειον, διο τοις αλυτοις θεοις ανιερωται. απολυτοι δε εισιν οι δυο ουτοι οι νυν λεγομε

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• These απολυτοι θεοι are the same with the axonic gods of the Chaldeans, concerning whom see my Collection of Chaldean Oracles in No.

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